To see the other types of publications on this topic, follow the link: Jung, Carl G.
Dissertations / Theses on the topic 'Jung, Carl G'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 dissertations / theses for your research on the topic 'Jung, Carl G.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse dissertations / theses on a wide variety of disciplines and organise your bibliography correctly.
1
Proulx, Carole. "Le problème de l'éthique chez Carl G. Jung." Thèse, Université du Québec à Trois-Rivières, 1993. http://depot-e.uqtr.ca/6797/1/000606465.pdf.
Full text
2
Gagné, Barbara. "L'androgynie psychique chez Carl Gustav Jung." Master's thesis, Université Laval, 2001. http://hdl.handle.net/20.500.11794/50910.
Full textAbstract:
Survol et description de ce que l'on entend par «psyché androgyne» ou «bisexualité psychique», pour répondre à la question suivante: est-ce qu'au bout du processus d'individuation, (définition du processus d'individuation: processus de formation et de particularisation de l'individu; plus spécialement de l'individu psychologique comme être distinct de l'ensemble, de la psychologie collective) présenté par Jung, après l'intégration du principe féminin chez l'homme que l'on appelle «anima» et inversement pour la femme, c'est-à-dire l'intégration du principe masculin qui se nomme «animus », nous en arrivons à une psyché androgyne? Présentation du processus d'individuation chez Jung et l'apport du néo-jungien, James Hillman.
3
Proulx, Carole. "Le problème de l'équation personnelle chez Carl G. Jung." Thèse, Université du Québec à Trois-Rivières, 1989. http://depot-e.uqtr.ca/5566/1/000574811.pdf.
Full text
4
Farmer, Yanick. "Le concept de destin chez Carl Gustav Jung." Doctoral thesis, Université Laval, 1999. http://hdl.handle.net/20.500.11794/41544.
Full textAbstract:
L'objectif général de cette thèse est de conceptualiser la notion de destin dans l'œuvre du psychiatre suisse C. G. Jung (1875-1961). Puisque la force du destin se révélé à travers la tension entre la volonté consciente, véritable moteur de la liberté Individuelle, et les déterminismes divers qui restreignent cette liberté, notre travail comporte deux volets. Le premier consiste en une analyse qui vise à établir la structure des déterminismes définis par la psychanalyse Jungienne. Ce volet de notre travail couvre les cinq premiers chapitres de cette thèse. Le deuxième volet s'attache ensuite à définir une conception Jungienne de la liberté qui prend en compte la structure des déterminismes établie dans les cinq premiers chapitres. Ce deuxième volet, qui est l'objet du sixième et dernier chapitre, sert aussi à marquer la place de la pensée Jungienne dans l’univers philosophique du vingtième siècle, ce qui est le deuxième grand objectif de notre thèse.
5
Van, Den Bergh Jean-Luc. "Le rêve chez C. G. Jung." Amiens, 2006. http://www.theses.fr/2006AMIE0023.
Full text
6
Bishop, Paul. "The dionysian self : C. G. Jung's reception of Friedrich Nietzsche /." Berlin ; New York : W. de Gruyter, 1995. http://catalogue.bnf.fr/ark:/12148/cb35794276w.
Full text
7
Nyqvist, Sandra. "Omedveten religiositet : En jämförelse mellan Carl G. Jung och Viktor E. Frankl." Thesis, Högskolan i Gävle, Avdelningen för kultur-, religions- och utbildningsvetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-9560.
Full textAbstract:
Inom psykiatrin finns det delade meningar gällande religionens roll för psykiskt välmående. Bland dem som tror att religionen har en positiv inverkan på den psykiska hälsan finns C.G. Jung och Viktor E. Frankl, båda har de varit i kontakt med Sigmund Freud som är av motsatt åsikt och ser religionen som en kollektiv tvångsneuros. 1 Jung och Frankl pratar båda två om religiositet i det omedvetna och jag skulle vilja undersöka närmare vad de menar med det begreppet, Frankl har kritiserat Jung och anser att de inte har samma uppfattning men jag är inte säker på att skillnaden är så stor dem emellan.
8
Reisdorfer, Ulianov. "Um momento perigoso : Jung e o nazismo." [s.n.], 2003. http://repositorio.unicamp.br/jspui/handle/REPOSIP/281629.
Full textAbstract:
Orientador: Amneris Angela MaroniDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-03T16:41:28Z (GMT). No. of bitstreams: 1 Reisdorfer_Ulianov_M.pdf: 11065602 bytes, checksum: bd6b1497189b368cfd3e0e1c634091da (MD5) Previous issue date: 2003
Resumo: o envolvimentode Jung com o Nazismo na década de 30 é um tema que não encontra respostas definitivas. Numa tentativa de interpretação desta relação, no que diz respeito aos aspectos teóricos da psicologia junguiana, procuraremos analisar uma possível conexão teórica entre a psicologia analítica e a ideologia nazista. Para tal fim, analisaremos o que acreditamos ser uma dupla filiação filosófica dos aspectos da psicologia junguiana que se referem à relação entre indivíduo e sociedade: filiam-se por um lado aos filósofos românticos alemães, e por outro lado a Nietzsche. Cremos que uma análise desta relação nos fornecerá elementos suficientes para compararmos teoricamente Jung e a ideologia nazista. A relação orgânica entre indivíduo e comunidade presente na teoria psicológica de Jung (expressa em idéias como "participação mística", libido familiar e relação mente-corpo-terra) constitui-se em um traço romântico de seu pensamento; mas acreditamos que esta tendência, que poderia vinculá-lo, de certa forma, ao Nazismo, é contrabalançada por uma tendência ainda mais forte de diferenciação do indivíduo em relação ao todo social (seja família, nação, Estado, povo, etc.), a qual manifesta-se por meio de um processo de autodesenvolvimento e auto-educação denominado processo de individuação (e aqui Jung recebe influências de Nietzsche)
Abstract: Jung's involvement with the Nazism in the Thirties is a theme that doesn't find conclusive answers. In an attempt to interpret this relation, concerning the theoretical aspects of the jungian psychology, we will try to analyze a possible theoretical connection between the analytical psychology and the Nazi ideology. For such an end, we are going to analyze what was believed to be a double philosophical filiations of the jungian psychology aspects which make reference to the relationship between individual and society: both join the German romantic philosophers at one hand, and to Nietzsche on the other. We believe an analysis of this relationship wiIl supply us with enough elements to compare theoreticaIly the jungian psychology and the Nazi ideology. The organic relationship between individual and community presents in Jung's psychological theory (expressed in ideas as "mystic participation", family libido and relationship mind-body-earth) is a romantic line of his thought; but we believe that this tendency, that could link him, in a certain way, to the Nazism, is counterbalanced by a tendency still stronger of the individual's differentiation in relation to the social whole (family, nation, State, people, etc.), which is shown as a self development and self educational process called individuation process (and at this point Jung is influenced by Nietzsche)
Mestrado
Mestre em Ciência Política
9
Sjöqvist, Frida. "Gud i psykoterapin : en dialog mellan Carl G Jung och Viktor E Frankl." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3526.
Full textAbstract:
Syftet med den här C-uppsatsen är att försöka skapa en filosofisk och religionspsykologisk dialog mellan den analytiska psykologin och existensanalysen. Därför ämnar jag:
A, Redogöra för skolorna.
B, Ställa skolorna mot varandra och jämföra dem.
C, Diskutera resultatet.
I diskussionen avser jag svara på följande frågor:
1, Hur gestaltar sig Jungs respektive Frankls syn på människan och Jaget?
2, Vad skiljer och förenar Jungs respektive Frankls syn på kärlek och sexualitet?
3, Hur gestaltar sig Jungs respektive Frankls relation, uppfattning och erfarenhet av det omedvetna?
4, Är det rätt eller fel att använda sig av religion i ett mentalhygieniskt syfte?
5, Vad har de jungianska respektive de existensanalytiska upphovsmännen för inställning till människan och hennes relation till det yttersta varat, Gud?
10
Mastro, Fernando Del. "Alumno héroe, Profesor espíritu: Aproximación al vínculo entre profesor y alumno desde Carl G. Jung y Carl R. Rogers." En Blanco y Negro, 2014. http://repositorio.pucp.edu.pe/index/handle/123456789/117337.
Full textAbstract:
Preocupado por el quiebre de los vínculos dentro de la sociedad actual, el autor se dedica a reflexionar en torno a la relación entre profesor y alumno. El artículo explora la naturaleza de este vínculo a través del cine, mitos y cuentos de hadas, pasando por las ideas de Carl G. Jung y Carl R. Rogers. El artículo propone la necesidad de un vínculo que vaya más allá de los contenidos de los cursos, un vínculo más cercano y genuino, impulsado por una auténtica preocupación del profesor porel desarrollo y bienestar del alumno.
11
Medeiros, Fábio Roberto Gonçalves de Oliveira. "A senda da individuação em Carl G. Jung e suas correlações com o budismo Mahāyāna." Universidade Federal de Juiz de Fora (UFJF), 2017. https://repositorio.ufjf.br/jspui/handle/ufjf/6107.
Full textAbstract:
Submitted by Geandra Rodrigues (geandrar@gmail.com) on 2018-01-19T17:18:23Z
No. of bitstreams: 1
fabiorobertogoncalvesdeoliveiramedeiros.pdf: 2842304 bytes, checksum: a8a61cfaeff0309b518b03c5df2a0dde (MD5)Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2018-01-24T11:26:43Z (GMT) No. of bitstreams: 1 fabiorobertogoncalvesdeoliveiramedeiros.pdf: 2842304 bytes, checksum: a8a61cfaeff0309b518b03c5df2a0dde (MD5)
Made available in DSpace on 2018-01-24T11:26:43Z (GMT). No. of bitstreams: 1 fabiorobertogoncalvesdeoliveiramedeiros.pdf: 2842304 bytes, checksum: a8a61cfaeff0309b518b03c5df2a0dde (MD5) Previous issue date: 2017-08-24
Essa dissertação busca elucidar a investigação da relação entre a psicologia analítica, do fundador Carl Gustav Jung, e o budismo, em sua vertente conhecida como budismo Mahāyāna. Para isso, serão analisados detalhadamente três aspetos fundamentais. O primeiro aspecto refere-se à motivação de Jung para o diálogo com as religiões do oriente em geral, fundada num diagnóstico criterioso sobre a crise espiritual do ocidente e sua tradição cristã. O segundo aspecto refere-se ao diálogo direto estabelecido com o pensamento budista em suas diversas vertentes, em especial o budismo Mahāyāna, no contexto do orientalismo prevalente na Europa de sua época. E o terceiro e último aspecto, refere-se às semelhanças e diferenças entre os processos de transformação propostos, de um lado, pela psicologia analítica através da noção de individuação e, de outro, pelo budismo Mahāyāna através do chamado o caminho do Bodhisattva - bodhisattvamārga. Dessa forma, com base nos estudos sobre a psicologia analítica e sobre o budismo Mahāyāna, identifica-se que, de um lado, este último serviu de algum forma de apoio para o primeiro e, de outro lado, ambos os sistemas apresentam propostas afins no que tange aos objetivos de uma transformação espiritual. Com este estudo proposto apontaremos que elas são de alguma forma convergentes e que se enriquecem com o diálogo mútuo.
This dissertation seeks to elucidate the investigation of the relationship between analytical psychology, founder Carl Gustav Jung, and Buddhism, in its slope known as Mahāyāna Buddhism. For this, three key aspects will be analyzed in detail. The first aspect concerns Jung's motivation for dialogue with Eastern religions in general, based on a careful diagnosis of the spiritual crisis of the West and its Christian tradition. The second aspect refers to the direct dialogue established with Buddhist thought in its various aspects, especially Mahāyāna Buddhism, in the context of orientalism prevalent in Europe of its time. And the third and final aspect refers to the similarities and differences between the processes of transformation proposed on the one hand by analytic psychology through the notion of individuation and, on the other hand, Mahāyāna Buddhism through the so-called Bodhisattva-bodhisattvamārga path . Thus, on the basis of the studies on analytical psychology and Māhāyana Buddhism, one identifies that, on the one hand, the latter served some form of support for the former, and on the other, both systems present similar proposals in the Which relates to the goals of a spiritual transformation. With this proposed study we will point out that they are somehow convergent and that they are enriched by mutual dialogue.
12
Mårtensson, Marcus. "C. G. Jung och Allhelgonakyrkan : intervjuer med två präster om deras relation till Jung." Thesis, University of Gävle, Department of Humanities and Social Sciences, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-3471.
Full textAbstract:
My intention with writing this essay is to find out how and in what way the priests in the Allhelgona Church in Stockholm use or are influenced by the ideas of C. G. Jung. This could be in their theology, their sermons or in their private counselling with members of the church.
I have gathered a few interviews for this essay with the priests Olle Carlsson and Mary Philipsson which I have then analyzed and drawn conclusions from.
Finally I make an assessment of the information and also see what problems may arise out of incorporating Jungian themes into a Christian atmosphere.
13
Giovannoni, Hermenegildo Ferreira. "A importância do símbolo para a compreensão da religião e da arte segundo Carl Gustav Jung." Universidade Federal de Juiz de Fora (UFJF), 2009. https://repositorio.ufjf.br/jspui/handle/ufjf/2810.
Full textAbstract:
Submitted by Renata Lopes (renatasil82@gmail.com) on 2016-10-11T13:30:02Z
No. of bitstreams: 1
hermenegildoferreiragiovannoni.pdf: 418360 bytes, checksum: c3b3d2d893a1de5312ae825473abbc34 (MD5)Approved for entry into archive by Adriana Oliveira (adriana.oliveira@ufjf.edu.br) on 2016-10-11T15:59:11Z (GMT) No. of bitstreams: 1 hermenegildoferreiragiovannoni.pdf: 418360 bytes, checksum: c3b3d2d893a1de5312ae825473abbc34 (MD5)
Made available in DSpace on 2016-10-11T15:59:11Z (GMT). No. of bitstreams: 1 hermenegildoferreiragiovannoni.pdf: 418360 bytes, checksum: c3b3d2d893a1de5312ae825473abbc34 (MD5) Previous issue date: 2009-08-31
CNPq - Conselho Nacional de Desenvolvimento Científico e Tecnológico
Partindo da hipótese de uma fundamentação comum entre religião e arte no âmbito da vida anímica do ser humano, esta dissertação pretende realizar um estudo do conceito de símbolo na psicologia analítica, desenvolvida por Carl Gustav Jung, na medida em que esta considera tanto os fenômenos artísticos quanto os religiosos como simbólicos. O primeiro capítulo fornece uma análise dos principais conceitos indispensáveis à compreensão da idéia de símbolo, partindo das primeiras formulações teóricas e chegando até seu delineamento final. O segundo capítulo discorre sobre a aplicação do conceito de símbolo anteriormente analisado aos aspectos psicológicos da criação e da fruição artísticas e da experiência religiosa.
Starting with the hypothesis of a common foundation for religion and art in the context of the psychical life of human beings, this dissertation intends to realize a study of the concept of symbol in the analytical psychology developed by Carl Gustav Jung, to the extend that it regards both the artistic and the religious phenomena as symbolical. The first chapter provides an analysis of the main concepts needful to the understanding of the idea of symbol, beginning with primary theoretical formulations and coming to their final delineation. The second chapter deals with the application of the previously analyzed concept of symbol to the psychological aspects of artistic creation and fruition, and of religious experience.
14
Targino, Renata Fernandez. "A educação e o professor polivalente: considerações a partir de Carl G. Jung e Hannah Arendt." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/47/47131/tde-03102014-104333/.
Full textAbstract:
A educação de crianças e jovens é um pré-requisito para a continuação do mundo humano. Sem ela, nenhuma sociedade sobreviveria a mais de uma geração. Nesse contexto, o professor ocupa um papel central, sendo um representante do mundo dos adultos frente a seus alunos. Esta pesquisa teceu um diálogo entre a Psicologia Analítica de Carl G. Jung, sobretudo em suas concepções sobre a educação e o arquétipo do Mestre-Aprendiz, e as reflexões de Hannah Arendt sobre o compromisso da escola com o mundo público. A partir da aproximação entre estes dois autores, buscou-se ampliar a compreensão de como os professores polivalentes significam a própria experiência docente atualmente e como a relacionam com seu papel dentro do contexto educacional. Para tal, foram realizadas seis entrevistas semi-dirigidas com professoras do Ensino Fundamental I, sendo que cinco atuavam em escolas particulares e uma na rede pública. Além disso, no final de cada entrevista foi solicitada a elaboração de um desenho relativo à profissão. O material coletado foi agrupado e analisado sob inspiração do método de processamento simbólico. Verificamos que a educação, como toda situação típica humana, é regida por um campo simbólico: o do Mestre-Aprendiz. Nesse campo, encontramos a influência de quatro polaridades arquetípicas significativas: Curador-Ferido, Puer-Senex, Narciso-Eco e Sísifo-Criança Divina. Um dos resultados obtidos foi que algumas polaridades, embora estivessem presentes, não se mostraram tão expressivas, como por exemplo, o simbolismo de Sísifo. Os dados sugeriram que, atualmente, alguns professores polivalentes têm dificuldade em desenvolver uma persona profissional adequada, o que parece estar atrelado a uma deficiente responsabilização pelo mundo e por sua função frente às novas gerações, tal como coloca Arendt. Tal fato pode influenciar negativamente os impasses escolares atuais. Por último, inferiu-se que as professoras que conseguem transitar pelas polaridades arquetípicas presentes no campo simbólico que permeia a relação professor-aluno, tendo clara sua função de professora e seu papel dentro do contexto educacional, têm na profissão docente um elemento significativo para o próprio processo de individuação e, possivelmente contribuem de forma efetiva na criação de um espaço compartilhado propício ao aprendizado de seus alunosEducation of children and juveniles is a requirement to the human world perpetuation as it is. Without it, societies would find a hard time getting to the next generation. In that scenario, the role of the teacher is central, being a representative of all adult inhabitants. This research draws a dialog between Carl G. Jung´s Analytical Psychology, especially his understanding of education and the Master-Apprentice archetype, and Hannah Arendt´s reflections over the school´s compromise due to the world. By dragging theses authors together, seeks to understand how elementary school teachers give meaning to their very own experience nowadays and how they relate to the educational sphere. A total of six semi-structured interviews were made to Elementary School female teachers, being one of them from the public system. At the end of these interviews they were asked to draw something related to their profession. All data was analyzed using symbolic interaction approach. We noticed that education, as with other typical human situations, is conducted by a symbolic field: the Master-Apprentice. Moreover, we found four distinct archetypal polarities: Wounded-Healer, Puer-Senex, Narcissus-Echo and Sisyphus-Divine child. However, the importance of these polarities differs significantly; for example, Sisyphus symbolism is not so decisive. Data suggests that elementary school teachers are having difficulties to develop the right persona on work, which might be related their lacking of responsibility with the world and with the future generation, as Arendt pointed out. That alone might have negative impact on modern schools challenges. In addition, our research also observed that some teachers are able to move along the different polarities of the symbolic field of teacher-students relations, clearly understanding of their role in educational system, they find in their career impactful points on their own individuation, and they might create a proper learning-environment to their students
15
Alves, Adeilton Dias. "Do segredo ao sagrado. O autoconhecimento nas narrativas autobiogr?ficas de C. G. Jung." PROGRAMA DE P?S-GRADUA??O EM CI?NCIAS SOCIAIS, 2018. https://repositorio.ufrn.br/jspui/handle/123456789/24940.
Full textAbstract:
Submitted by Automa??o e Estat?stica (sst@bczm.ufrn.br) on 2018-03-21T10:54:26Z
No. of bitstreams: 1
AdeiltonDiasAlves_TESE.pdf: 5635471 bytes, checksum: 196d21a580c97acd80550b7615521df0 (MD5)Approved for entry into archive by Arlan Eloi Leite Silva (eloihistoriador@yahoo.com.br) on 2018-03-22T13:51:47Z (GMT) No. of bitstreams: 1 AdeiltonDiasAlves_TESE.pdf: 5635471 bytes, checksum: 196d21a580c97acd80550b7615521df0 (MD5)
Made available in DSpace on 2018-03-22T13:51:47Z (GMT). No. of bitstreams: 1 AdeiltonDiasAlves_TESE.pdf: 5635471 bytes, checksum: 196d21a580c97acd80550b7615521df0 (MD5) Previous issue date: 2018-02-15
A tese constitui o esfor?o para compreender a no??o de autoconhecimento presente nas narrativas autobiogr?ficas de Carl Gustav Jung, publicadas no livro intitulado Mem?rias, Sonhos, Reflex?es (Mem?rias, Sonhos, Reflex?es, 2016). O estudo destes fragmentos autobiogr?ficos indicou que, em Jung, o conhecimento do ser humano sobre si mesmo opera constru??es do imagin?rio que nos religam a um sentido de realidade por meio do cultivo de afinidades ancestrais da sensibilidade. Foi este o argumento que persegui. E mais: longe de ser um fechamento narcisista do sujeito em si mesmo, h? ali uma no??o de autoconhecimento que fomenta um tipo de ?tica e est?tica de vida. Das constru??es do imagin?rio derivam uma ?tica do sujeito para consigo mesmo (auto?tica), endere?ando-o ao encontro do outro (socio?tica). Em grande parte, a sa?de deste encontro depende do cultivo de um senso de realidade que s? pode ser levado a cabo por meio do engajamento na comunidade humana, com a aceita??o das consequ?ncias que lhes s?o inerentes. H? tamb?m uma dimens?o da ?tica que remete ao antrhopos (antropo?tica). Essa atitude em assumir o destino humano demanda, inclusive, uma reaproxima??o do sujeito com a mem?ria ancestral, com suas for?as ps?quicas primordiais, que se d? pelo cultivo das afinidades ancestrais da sensibilidade. As sucessivas aproxima??es ao material de pesquisa foram realizadas com o apoio das ideias de Mircea Eliade (1947, 1992a, 1992b, 2012), Gaston Bachelard (1978, 2008, 2013), Edgar Morin (2008, 2011a, 2013, 2014) e Teresa Vergani (2009), al?m de outros que podem ser observados ao longo do texto. Em Jung, o autoconhecimento ? uma constru??o lenta e paciente, mediada pela rela??o com imagens e s?mbolos, produto complexo e inacabado de uma itiner?ncia que dura toda uma vida, se pensarmos em termos de indiv?duo; e s?culos, se pensarmos em termos de humanidade.
This thesis constitutes an effort to understand the self-knowledge presented in the autobiographical narratives of Carl Gustav Jung on his book Memories, Dreams, Reflections (JUNG, 2016). The study of the autobiographical fragments indicates that in Jung, the knowledge of the human being about himself operates constructions of the imaginary bidding us a sense of reality through the cultivation of ancestral affinities of sensibility. This was the argument I pursued. Furthermore, far from being a narcissistic closure of the subject per se, a notion of self-knowledge promotes some sort of ethics and aesthetics of life. From the constructions of the imaginary, derives the ethics from the subject to oneself (self-ethics) addressed to the other (socio-ethics). This encounter depends on the cultivation of a sense of reality that can only be carried out through the engagement in the human community, with the acceptance of their consequences. Also, a dimension of ethics refers to the anthropos. This attitude of engaging human destiny even demands a rapprochement of the subject with the ancestral memory as its primordial psychic forces and given by the cultivation of the ancestral affinities of the sensibility. The successive approaches to the research material were carried out with the support of the ideas of Mircea Eliade (1947, 1992a, 1992b, 2012), Gaston Bachelard (1978, 2008, 2013), Edgar Morin (2008, 2011, 2013, 2014), Teresa Vergani (2009), among many others. The Jung self-knowledge is a slow and patient construction, mediated by images and symbols relations, a complex and unfinished product of a lifelong itinerancy whether in terms of the individual and centuries in terms of humanity.
16
Beaubien, Luc. "L'expérience mystique selon C.G. Jung : la voie de l'individuation ou la réalisation du soi." Thesis, Université Laval, 2009. http://www.theses.ulaval.ca/2009/26182/26182.pdf.
Full text
17
Enia, Cézar. "Job : la souffrance et le mal dans sa relation au divin selon Carl Gustav Jung." Thesis, McGill University, 2005. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=100358.
Full textAbstract:
This study is a critical analysis of Carl Gustav Jung's interpretation of the book of Job. It presents first the methodological approach adopted in Jung's reading of the book of Job and the epistemology at the basis of his enterprise. It then explores the biographical context of Jung's writings on the book of Job followed by the reconstruction of Jung's interpretation of it with reference not only to Antwort auf Hiob ( Answer to Job) published in 1952, but also to other writings. A series of critiques addressed to Jung's reading of the book of Job are analyzed and followed by a careful study of key concepts of Jung's psychology necessary to properly situate his understanding of the book of Job. The latter is the bulk of this study and emphasizes the relevance of the notion of the self and of the individuation process. All this provides the background for an exploration of the positive aspect of the unconscious. Doing so is necessary to put in a new light the experience of Job, and thus the suffering of the righteous or the innocent. The conclusion widens the issue concerning the reality of evil and suffering in its relation to the divine according to Jung, and it suggests some possible research topics for further examination.
18
Vieira, André Guirland. "Imagem, símbolo e narrativa na psicologia analítica de C.G. Jung." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2003. http://hdl.handle.net/10183/2897.
Full textAbstract:
O presente trabalho estuda a narrativa e a imagem como elementos da linguagem do brincar simbólico. Para isto, três crianças foram acompanhadas em um processo de psicoterapia por um período aproximado de um ano. O brincar simbólico das crianças na caixa de areia - sandplay - foi analisado em termos da organização narrativa e da construção de significado a partir da teoria e do método de Psicologia Analítica de C. G. Jung e da teoria narrativa de J. Bruner. Nosso estudo demonstra que o brincar simbólico é uma forma de linguagem e que através dele a criança constrói um texto o qual apresenta-se como uma narrativa ou como uma imagem; que este texto está repleto de elementos os quais aparecem como outras narrativas ou imagens que se interpõem às narrativas construídas pelas crianças. Mostra também que a criança organiza a sua experiência do mundo e a sua experiência da vida através deste texto. Finalmente, indica que o brincar simbólico tem uma função cognitiva de organizar a experiência de vida da criança.
19
Kim, Won-Jaeng. "Reconciliation as a psychological and theological reality: A comparison between Carl G. Jung and Paul J. Tillich." Thesis, University of Ottawa (Canada), 1991. http://hdl.handle.net/10393/7711.
Full text
20
Ribeiro, Patrícia Oliveira. "Primeiras crises psíquicas graves e a tipologia de Jung : um estudo exploratório." reponame:Repositório Institucional da UnB, 2011. http://repositorio.unb.br/handle/10482/13665.
Full textAbstract:
Dissertação (mestrado)—Universidade de Brasília, Instituto de Psicologia, Departamento de Psicologia Clínica, Programa de Pós-Graduação em Psicologia Clínica e Cultura, 2011.Submitted by Luiza Silva Almeida (luizaalmeida@bce.unb.br) on 2013-07-23T17:59:32Z No. of bitstreams: 1 2011_PatríciaOliveiraRibeiro.pdf: 747418 bytes, checksum: b1949ec39da2789142e6d26b0920d337 (MD5)
Approved for entry into archive by Leandro Silva Borges(leandroborges@bce.unb.br) on 2013-07-23T20:40:57Z (GMT) No. of bitstreams: 1 2011_PatríciaOliveiraRibeiro.pdf: 747418 bytes, checksum: b1949ec39da2789142e6d26b0920d337 (MD5)
Made available in DSpace on 2013-07-23T20:40:57Z (GMT). No. of bitstreams: 1 2011_PatríciaOliveiraRibeiro.pdf: 747418 bytes, checksum: b1949ec39da2789142e6d26b0920d337 (MD5)
Este trabalho teve como objetivo principal investigar, a partir das Teorias dos Tipos Psicológicos e dos Complexos de C. G. Jung, a existência de relação entre as manifestações dos fenômenos da função inferior e dos complexos com sofrimento psíquico grave e crises psíquicas do tipo psicótico. Como instrumentos de pesquisa para a identificação do tipo psicológico e da função inferior dos 10 (dez) sujeitos participantes, clientes atendidos pelo Grupo de Intervenção Precoce nas Primeiras Crises do Tipo Psicótico (GIPSI), foi utilizado o inventário psicológico do teste QUATI (Questionário de Avaliação Tipológica). Para a correção do teste usou-se o crivo de respostas e manual que o acompanham e para interpretação e discussão dos resultados nos apoiamos na teoria de C. G. Jung em combinação os métodos prospectivo sintético e de amplificação desenvolvidos por este autor. O tipo psicológico predominante encontrado na amostra foi o tipo sensação introvertido que se apresentou em 6 (seis) sujeitos e a função inferior intuição extrovertida destes seis sujeitos pode ser considerada como indicativo um de fator predisponente para crises psíquicas. Há indicação de que o tipo sensação introvertido tenha necessidade de vivenciar o sintoma psíquico para tomar consciência dos fatores inconscientes e que isso seja um recurso extremo do Self para integrar a função inferior com as demais funções e com o todo psíquico e direcionar o sujeito para o processo de individuação. ______________________________________________________________________________ ABSTRACT
This work aimed to investigate, based on the Theory of Psychological Types and Complexes of C. G. Jung, the existence of a relationship between the manifestations of the inferior function, the complex phenomena and the severe psychological suffering or psychological psychotic-like crises. The psychological inventory of QUATI (Typological Assessment Questionnaire) was used as a research tool for the identification of the psychological type and inferior function of ten participants of the Early Intervention in Psychotic-type First Crisis Group (GIPSI). For the evaluation of the test, the manual and answers of the QUATI psychological inventory were used and the interpretation and discussion of the results were based in the theory of C. G. Jung in combination with the prospective synthetic and amplification methods established by this author. The predominant psychological type in the group sampled was the introverted sensation type, which was represented by six clients. The inferior function extroverted intuition in this group could be considered as an indicative factor that predisposes the clients to psychological crisis. There is indication that the introverted sensation type has a need to experience psychic crises symptoms to be aware of unconscious factors and that this could be an extreme resource of the Self to integrate the inferior function with the other functions and to the psychic whole and also to direct the person to process of individuation.
21
Tympas, Grigorios Chrysostomos. "Individuation and 'theosis' : the dynamics of psychological and spiritual development in Carl G. Jung and Maximus the Confessor." Thesis, University of Essex, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.601376.
Full textAbstract:
The present thesis explores the process of psychological development, termed individuation in the psychology of Carl G. Jung, in comparison to the process of spiritual progress, termed deification-theosis in the writings of Maximus the Confessor, a philosopher and theologian of the seventh century AD. Despite the fact that these two systems of thought belong to entirely different academic disciplines, contexts and histori cal times, they appear to have striking similarities, regardless of some crucial differences . Three interrelated areas are addressed: (a) the distinctiveness of each model, focusing on the constituent psychic elements , structure and functions that they address; (b) the manner in which each model-theory defines 'the spiritual' and relates its elements to spiritual experience; and (c) the ways they define the specific stages of development (psychological and/or spiritual) as well as the. nature and process of attaining their respective final goal. The main themes the thesis explores are: 1. The epistemology of comparative methodology, in general, and of investigating psychological and spiritual realms, in particular. 2. The historical, philosophical and psychological underpinnings of the relationship between the 'psychological' and the 'spiritual' through a structu red framework based on phenomenological and ontological dimensions that add ress the bodily, psychic, social, cultural, and metaphysical levels. 3. The conceptualization of spiritual experience by lung and Maximus, and an investigation of the implications of their different pivotal points (psychological vs. metaphysical), emphasising the significance of the unconscious/instinct- and transcendencebased discourses, respectively. Thus, the thesis develOps a systematic framework for comparing these two approaches, which is then applied in examining a specific theme that overlaps the psychological and spiritual realms, i.e. lung's pivotal text on 'Answer to Job' .
22
Ritske, Rensma. "Understanding Joseph Campbell." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/3386.
Full textAbstract:
In this thesis I will be offering an analysis of C.G. Jung’s influence on the theoretical framework of the American comparative mythologist Joseph Campbell. My first main argument will be that Campbell underwent what I am calling a ‘Jungian turn’ around 1968: before this date he was vague and sometimes even dismissive about Jung, while after that date he became suddenly highly positive about Jung’s ideas (particularly about his concept of the archetype). My second main argument will be that this shift in attitude towards Jung occurred because Campbell’s interpretation of Jung changed. Before 1968 Campbell thought of Jung’s concept of the archetype as a ‘closed system’: a completely innate psychological structure that isn’t open to ‘imprinting’ by the environment in any way whatsoever. From 1968 onwards, however, he came to think of the archetype as the equivalent of a so-called ‘open innate-releasing mechanism’, which is the ethologist Konrad Lorenz’s term for a psychological structure that, although it has an innate component as well, is nevertheless open to ‘imprinting’ by the environment. As Campbell’s ideas prior to 1968 had been based on this concept, he realised that his own theoretical framework was compatible with Jung’s to a large extent. My final argument will be that the theoretical position which Campbell arrived at in the final phase of his career (which revolves around the concept of the open innate-releasing mechanism, but which has several other specific characteristics) is the same as the interpretation of Jung put forward by the scholar Anthony Stevens. As Stevens’ work is indisputably Jungian in nature, we might therefore draw the conclusion that it is possible to think of Campbell’s work as ‘Jungian’ in nature as well. However, as there are also some important differences between Campbell and Jung, I am arguing instead that we think of Campbell’s work in the final phase of his career as ‘post-Jungian’: this is the scholar Andrew Samuel’s term for a thinker who may not agree with Jung about every single issue, but whose work is still firmly rooted in his core ideas.
23
Fodale, Vargas Luis Ernesto. "El concepto proyección en el marco de la colaboración entre Freud y Jung." Master's thesis, Pontificia Universidad Católica del Perú, 2016. http://tesis.pucp.edu.pe/repositorio/handle/123456789/7680.
Full textAbstract:
El presente trabajo explora el desarrollo del concepto freudiano “proyección” en el marco de la mutua colaboración entre Sigmund Freud y Carl Jung. La investigación se inscribe en la línea conceptual histórica y de determinantes inconscientes en el desarrollo de conceptos. En ella, se pretende dar cuenta de diferencias teóricas y metodológicas entre Freud y Jung desde sus inicios que puedan ayudar a dar sentido a la colaboración mutua en el desarrollo del concepto proyección. Para este fin, se revisó críticamente la correspondencia entre ambos, así como las obras de cada uno en las que se pueda evidenciar el trabajo con el conceptoThe following work explores the development of the freudian concept “projection” in the framework of the mutual collaboration between Sigmund Freud and Carl Jung. This research is framed in the line of historical-conceptual research and unconscious determinants in the concept’s development. We intend to explain, the theoretical and methodological differences between Freud and Jung from the beginning that make sense on the mutual collaboration in the development of that concept. With this purpose, we reviewed critically the correspondence between both authors, as well as each one’s works referred to the concept
Tesis
24
Dion, Nicholas Marc. "Worshipping the dark : the manifestations of Carl Gustav Jung's archetype of the shadow in contemporary Wicca." Thesis, McGill University, 2006. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99367.
Full textAbstract:
Swiss psychoanalyst Carl Gustav Jung describes the encounter with the archetype of the shadow as the initial step to be taken by any individual seeking to initiate the individuation process. Jung observes a close relationship between this process and religion, suggesting that a psychologically beneficial religion can help guide the subject through individuation. Yet Jung finds few existing religious traditions that satisfy his criteria. Wicca, a neopagan religion popular in Europe and North America, presents itself at times as consciously psychological, striving to lead the practitioner to a goal of self-transformation, yielding a product that strangely resembles the individuated person. The objective therefore becomes not to criticize Wiccan religious claims, nor to deconstruct Jungian philosophy, but to identify the points of intersection between Wiccan theology/theology and Jungian psychology of religion, with a particular emphasis on the archetype of the shadow.
25
Penna, Eloisa Marques Damasco. "Um estudo sobre o método de investigação da psique na obra de C. G. Jung." Pontifícia Universidade Católica de São Paulo, 2003. https://tede2.pucsp.br/handle/handle/15789.
Full textAbstract:
Made available in DSpace on 2016-04-28T20:39:59Z (GMT). No. of bitstreams: 1
Eloisa Marques Damasco Penna.pdf: 13602347 bytes, checksum: 433a03e7fb0ff9f43be9b27307709f86 (MD5)
Previous issue date: 2003-11-30The question of method in the works of C.G. Jung was not an area neglected by Jungians or by Jung himself, but the systematization of such provoked IiUle interest in the Jungian community. Some reasons for this gap in Jungian literatura have been identified in this study, which aims to systematize the method for investigating the psyche in the works of C. G. Jung. This systematization, has been undertaken in light of the existing concept of the paradigm that stresses the inter-connection of ontological, epistemological and methodological perspectivas in the composition of a paradigm. Based on a chronological approach to the construction of Jung's method, an evolutionary line can be drawn for defining the methodological concepts and assumptions, from the Word association test to the concept of synchronicity and formulation of symbolic amplification to approach psychic phenomena. The conception of unconscious and conscious psychic totality that integrates the internal and external worlds and includes personal and collective aspects within a archetypal symbolic dimension, constituias the ontological base for the Jungian paradigm. The epistemological perspectiva concentrates on the possibility of accessing the collective and personal unconscious through its manifestations - symbols - which are the epistemological bridge between unconscious, conscious and culture. Knowledge and self-knowledge are inseparable. Knowledge is produced through the constant forrnation and transformation of consciousness in search for integration and elaboration of symbols - the individuation process - the individual's continuous movement toward differentiation and complexity. The distinctive mark of Jung's method for investigating the psyche is his archetypal symbolic perspectiva in understanding psychic phenomena. This perspectiva approaches phenomena based on the parameters of causality, purpose and synchronicity and understanding is achieved by archetypal symbolic thought that flows by means of comparisons and analogias that enrich and amplify the unconscious meanings contained in the symbol amplification. Until the middle of the twentieth century, the ideas of C. G. Jung received severa criticism trem the scientific community, since they were considered to be toa general and not scientific enough for the scientific standards of the time. Today, one can observe a growing acceptance of analytical psychology in the existing scientific panorama. Certain approximations between the Jungian paradigm and the characteristics of post-modern science are becoming evident
A questão do método na obra de C.G. Jung, não foi um tema negligenciado pelos junguianos, nem pelo próprio Jung, mas sua sistematização despertou pouco interesse na comunidade junguiana. Alguns motivos são apontados a esse respeito. Este estudo apresenta uma sistematização do método de investigação da psique na obra de C.G.Jung, à luz do conceito atual de paradigma, destacando as perspectivas ontológicas, epistemológicas e metodológicas como aspectos que se articulam na composição de um paradigma. A partir de um eixo cronológico, é traçada uma linha evolutiva da formulação dos conceitos e dos pressupostos metodológicos na obra de Jung, desde o teste de associação de palavras até o conceito de sincronicidade, e a formulação da amplificação simbólica como forma de abordar os fenômenos psíquicos. A concepção de totalidade psíquica (consciente e inconsciente) integrando mundo interno e mundo externo e abarcando aspectos pessoais e coletivos numa dimensão simbólica arquetípica, constitui a base ontológica do paradigma junguiano. A perspectiva epistemológica focaliza a possibilidade de acessar o inconsciente coletivo e pessoal por suas manifestações - os símbolos - que são a ponte epistemológica entre inconsciente, consciente e cultura. Conhecimento e autoconhecimento são indissociáveis. A produção de conhecimento é resultante da constante formação e transformação da consciência em busca de integração e elaboração dos símbolos - processo de individuação - um movimento incessante de diferenciação e complexificação da psique. A marca distintiva do método de investigação da psique na obra de C.G.Jung é a abordagem simbólica arquetípica dos fenômenos psíquicos, a partir dos parâmetros da causalidade, finalidade e sincronicidade. A compreensão é alcançada por meio do pensamento simbólico. o pensamento de C.G.Jung foi criticado pela comunidade científica, sendo considerado muito abrangente e pouco racional para os padrões científicos da época. Hoje, o paradigma junguiano desponta no panorama científico,e apresenta alguns pontos de aproximação com as características da ciência pós-moderna
26
Hamer, Bruna Laselva [UNESP]. "Amoras e jabuticabas: raízes e frutos de uma Pedagogia Profunda para todos." Universidade Estadual Paulista (UNESP), 2014. http://hdl.handle.net/11449/110914.
Full textAbstract:
Made available in DSpace on 2014-12-02T11:16:44Z (GMT). No. of bitstreams: 0
Previous issue date: 2014-05-09Bitstream added on 2014-12-02T11:21:43Z : No. of bitstreams: 1
000797983.pdf: 2454787 bytes, checksum: 99f695b48529330fd9c69a2489b17ce4 (MD5)Fundação de Amparo à Pesquisa do Estado de São Paulo (FAPESP)
A presente investigação se delineou a necessidade de reconsideração dos propósitos da educação e do sentido do processo de escolarização. Os debates atuais sobre a educação apontam grande dificuldade dos sistemas educativos em proporcionar um ensino de qualidade, respeitando a heterogeneidade e a individualidade na comunidade escolar. A razão, o conhecimento científico e técnico, e a especialidade, são fortemente valorizadas em nossa cultura, o que se reflete na área da educação. Assim, são oferecidos à criança estímulos intelectuais desde muito cedo, enquanto seu corpo, suas emoções, sua intuição vão sendo silenciadas. A Psicologia Junguiana, ao considerar, além do inconsciente pessoal do ser humano, a existência de um inconsciente coletivo, permite ir muito além da visão do homem como ser apenas racional. A observação da criança sob essa ótica, justifica a atenção ao seu corpo, seus sonhos, suas emoções, seu intelecto, sua espiritualidade e quantas outras dimensões se apresentem. A educação deve então atender todas as suas necessidades, visando uma formação integral. Com esse objetivo nasceu a Pedagogia Profunda, a qual considera a criança com suas múltiplas dimensões. Seu eixo teórico se baseia na Psicologia Profunda, integrando ainda princípios e práticas das Danças Circulares Sagradas e dos Toques Sutis. A Pedagogia Profunda não propõe uma metodologia de ensino, mas um aprimoramento do educador, de sua personalidade, de sua visão de ser humano e do seu conhecimento da criança. Além da dança e dos trabalhos corporais citados acima, ela inclui o trabalho com a matéria, por meio de técnicas artesanais e trabalhos manuais, assim como brincadeiras, jogos e confeção de brinquedos. Dessa forma, este estudo teve como objetivo analisar a aplicação dos pressupostos da Pedagogia Profunda na prática de uma docente de Educação Infantil e avaliar se a prática desenvolvida favorece o...
The present study was outline from the need to reconsider the purposes of education and the meaning of the schooling process. Current debates about education indicate great difficulty of educational systems to provide a quality educaiton, respecting the diversity and individuality in the school community. The reason, the scientific and technical knowledge, and specialty are highly valued in our culture, which is reflected in education. Thus, are offered to the child intellectual stimuli very early, while their body, their emotions, their intuition are silenced. Jungian Psychology, by considering, in addition to the personal unconscious of the human being, the existence of a collective unconscious, allows expanding the vision of man a rational only. The observation of the child from this perspective, justifies attention to their body, their dreams, their emotions, their intellect, their spirituality and how many other dimensions are presented. Education must then attend all their needs, aiming at a comprehensive education. With this goal was born Profound Pedagogy, which considers the child with its multiple dimensions. Its theoretical axis is based on Profound Psychology, still integrating the principles and practices of Sacred Circle Dances and Subtle Touches. The Profound Pedagogy does not propose a teaching methodology, but an enhancement of the educator, his personality, his vision of the human being and his knowledge of the child. Besides dancing and body works cited above, it includes working with matter, through artisan techniques and handwork, as well as jokes, games and toys confection. In this way, this study aimed to analyze the application of Profound Pedagogy's assumptions in a early childhood teacher's practice and evaluate whether the practice developed promotes service to diversity. It is featured as a case study, based on qualitative clinical methodology used in the methods of Life History, Narratives and Content Analysis...
27
Flores, Nolasco Cristina. "ESTILOS DE APRENDIZAJE DE LOS ESTUDIANTES DE LA LICENCIATURA EN PSICOLOGÍA DE LA FACULTAD DE CIENCIAS DE LA CONDUCTA MEDIDO A TRAVÉS DEL MBTI." Tesis de Licenciatura, UNIVERSIDAD AUTÓNOMA DEL ESTADO DE MÉXICO, 2013. http://hdl.handle.net/20.500.11799/41141.
Full textAbstract:
La educación en la actualidad es sin duda una tarea importante tanto para la superación del hombre como para el desarrollo de nuestro país, y es responsabilidad de las autoridades, padres de familia y docentes, el encausar a los jóvenes hacia ella.
De acuerdo a la Teoría Tipológica de Jung, cada uno de nosotros nacemos con una predisposición por ciertas preferencias, que se basan en los juicios y la percepción de cada ser humano. Existen dieciséis tipos posibles de personalidad viniendo desde la combinaciones de cuatro bipolares dimensiones: Extroversión vs Introversión, Sensación vs Intuición; Razón vs Emoción; Juicio vs Percepción.
Esta investigación fue diseñada para conocer los estilos de aprendizaje, con base a la personalidad de los estudiantes, por ser un tema poco abordado en nuestro medio y representar un excelente campo de intervención para el psicólogo cuyo desempeño profesional se lleva a cabo en el área educativa, ya que a través de la aplicación del instrumento utilizado, es posible realizar un diagnóstico, que indique cuáles serán las estrategias más adecuadas, para mejorar el aprendizaje en los alumnos.
El objetivo principal de la presente investigación fue identificar el estilo de aprendizaje que predomina en los estudiantes de la Licenciatura en Psicología de la Facultad de Ciencias de la Conducta de la Universidad Autónoma del Estado de México, promoción 2005 obtenidos a través del Inventario Tipológico Forma G de Myers-Briggs.El objetivo de la presente investigación fue: identificar el estilo de aprendizaje que predomina en los estudiantes de la Licenciatura en Psicología de la Facultad de Ciencias de la Conducta de la Universidad Autónoma del Estado de México promoción 2005 obtenidos a través del Inventario Tipológico Forma G de MyersBriggs, integrando nueve capítulos que fundamentan y justifican la investigación realizada.
UNIVERSIDAD AUTÓNOMA DEL ESTADO DE MÉXICO
28
Zanatta, Maria Cecilia. "As metáforas alquímicas no cinema." [s.n.], 2010. http://repositorio.unicamp.br/jspui/handle/REPOSIP/284950.
Full textAbstract:
Orientador: Elisabeth Bauch ZimmermannDissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Artes
Made available in DSpace on 2018-08-16T23:07:36Z (GMT). No. of bitstreams: 1 Zanatta_MariaCecilia_M.pdf: 1501616 bytes, checksum: 734e8edc11754f019e326f0e22610e78 (MD5) Previous issue date: 2010
Resumo: Dentre os teóricos que buscaram uma visão mais abrangente de ser humano em relação às manifestações culturais de todos os tempos, C. G. Jung (1875-1961), foi quem se dedicou ao estudo da alma humana através de imagens de sonhos, mitos e símbolos da cultura, por acreditar que a atuação do inconsciente se dá através de várias formas de expressão. O processo de criação segundo Jung diz respeito à tradução feita pelo artista de imagens primordiais, vindas espontaneamente do inconsciente, para a linguagem do presente. Ao criar uma obra de arte, o artista transforma sua conexão com o inconsciente em algo acessível a todos, possibilitando que cada um de nós possa também estar reconectando consigo mesmo. Desta forma é que é considerado que o cinema pode atuar como fonte de projeção e transformação interna do indivíduo. O cinema, como qualquer forma de expressão humana, oferece total condição para que elementos culturais se expressem, mesmo quando utiliza elementos arcaicos da cultura que não se alinham aos transmitidos pela tradição corrente. Este é o caso da alquimia e por este motivo ela foi escolhida como foco do trabalho. O desafio proposto foi olhar para o cinema procurando por estes elementos e o resultado foi uma forma de resgate da antiga alquimia em produções humanas atuais. Nesta dissertação analiso quatro filmes como ilustração da discussão principal: A Festa de Babette, Navigator, uma Odisséia no Tempo, Um Beijo Roubado e Stalker. Foi utilizada uma abordagem que, ao mesmo tempo em que procura identificar uma imagem dentro do imaginário tradicional, pretende ser respeitosa no que diz respeito à dimensão simbólica inatingível da obra de arte
Abstract: Among the theoreticians that sought a wider view of the human being in relation to worldwide cultural manifestations, C. G. Jung (1875-1961), chose the study of the human soul through dreams, myths and cultural symbols, because he believed the unconscious acted through several expression forms. The Cinema, as other forms of human expression, offers a good medium for the expression of cultural elements, even when it uses archaic elements that are dissimilar to those transmitted through tradition. This is also the case of Alchemy, which therefore was chosen as the focal point of this Dissertation. We revisited, thus, alchemy through moving pictures. According to Jung, the creative process is related to the translation, made by the artist, of primordial images, spontaneously originated in the unconscious, to the contemporary language. When an artist creates a work of art, she transforms her connection to the unconscious into something accessible to everyone, making it possible for us to also reconnect to our own selves. In that way, we can consider the cinema as a source of projection and internal transformation of the individual. In this dissertation I discuss alchemy through the illustrative analysis of four movies: "Bebette's Feast", "Navigator, a Medieval Odissey", "My Blueberry Nights" and "Stalker". The approach used was to search for images of the movie within the traditional imaginary at the same time as due respect was paid to the unattainable symbolic dimension of the works of art
Mestrado
Mestre em Multimeios
29
Brooke, Roger 1953. "Towards an existential phenomenological interpretation of C.G. Jung's analytical psychology." Thesis, Rhodes University, 1989. http://hdl.handle.net/10962/d1011983.
Full textAbstract:
The central aim of this study was to interpret the psychology of C.G . Jung in the light of existential phenomenology, thereby to lay the foundations for an integrated phenomenological analytical psychology. It was recognised that although Jung introduced a poetic understanding of psychological life he tended to adhere theoretically to a Cartesian and natural scientific epistemology and ontology, in which the knower is separated from the known, and psychological life is encapsulated inside the human subject. Thus the main task, which defined generally the study's scope and limitations, was to undercut the lingering Cartesianism in Jung's thought, thereby to recover the world in which one lives as intrinsically and authentically psychological, and one's psychological life as irreducibly world-related. The ontological guidelines for this endeavour were taken primarily from Heidegger and Merleau-Ponty, but it was consistently argued that this hermeneutic movement towards an existential understanding is given within Jung's work itself. Thus: Jung's method is primarily hermeneutic-phenomenological; the psyche is not "mind" or an inner realm more or less linked to the body, but is the embodied life-world, and Jung's descriptions of it - of its autonomy, spatiality and bodiliness, for instance - achieve ontological clarity when it is articulated as Dasein; the self as the totality of the psyche is interpretated in terms of Dasein, and individuation involves differentiation, personalisation and appropriation within existence itself; the complexes, archetypally grounded, are the vital densities of incarnate life, ambiguously conscious and unconscious, known and lived; the archetypes are the fundamental necessities of psychological life, autonomous imaginal structures within which both body and world are founded. Imaginal autonomy is revealed ontically as the metaphorical reality of things, but since imaginal autonomy has no ground thought about psychological life is ultimately poetic. Where relevant, recent theoretical developments in analytical psychology were discussed, particularly the Developmental and Archetypal movements. A clinical study was presented to illustrate some of the main themes of the thesis. In conclusion, the main themes of an integrated phenomenological analytical psychology were outlined, and the central contributions of analytical psychology and existential phenomenology were highlighted.
30
Brito, Marcelo Gustavo Costa de. "Representações do onírico na modernidade : ressonâncias dos discursos de Freud e Jung sobre os sonhos." reponame:Repositório Institucional da UnB, 2007. http://repositorio.unb.br/handle/10482/2843.
Full textAbstract:
Dissertação (mestrado)—Universidade de Brasília, Instituto de Psicologia, 2007.Submitted by Rosane Cossich Furtado (rosanecossich@gmail.com) on 2009-12-20T16:00:31Z No. of bitstreams: 1 2007_MarceloGustavoCostadeBrito.PDF: 4590554 bytes, checksum: 619c8ad3ff9295c92b58e1f70c992028 (MD5)
Approved for entry into archive by Lucila Saraiva(lucilasaraiva1@gmail.com) on 2009-12-22T00:54:40Z (GMT) No. of bitstreams: 1 2007_MarceloGustavoCostadeBrito.PDF: 4590554 bytes, checksum: 619c8ad3ff9295c92b58e1f70c992028 (MD5)
Made available in DSpace on 2009-12-22T00:54:40Z (GMT). No. of bitstreams: 1 2007_MarceloGustavoCostadeBrito.PDF: 4590554 bytes, checksum: 619c8ad3ff9295c92b58e1f70c992028 (MD5) Previous issue date: 2007-06-26
Esta dissertação consiste em um esforço interdisciplinar que tem na psicologia seu campo privilegiado de investigação. Nela, assume-se dois eixos de pesquisa: o primeiro é a exposição, em linhas gerais, dos discursos de Sigmund Freud e Carl Gustav Jung acerca dos fenômenos oníricos. No outro, consideramos tais discursos como objetos que produzem sentidos, e assim os perpassamos, em movimentos que os atravessam e circundam, em busca de perceber a polifonia que deles emerge, tentando expressá-la ao menos em parte. Tais discursos tiveram profundas ressonâncias na psicologia nascente, na cultura e na história do pensamento ocidental. _________________________________________________________________________________________ ABSTRACT
This dissertation presents an interdisciplinary study, with a main investigative focus on the field of psychology. It assumes two research axes: The first consists of a general exposition of Sigmund Freud’s and Carl Gustav Jung’s discourses on oniric phenomena. The second one considers and attempts to express these discourses as objects that create meaning, and, in so doing, assist in surpassing the polyphony that emerges from them. Both of these discourses have profoundly resounded with early psychology, culture, and the history of Western thinking.
31
Hirata, Ricardo Alvarenga. "O Rio da Alma - contribuições do simbolismo religioso e da psicologia analítica para uma reflexão sobre a crise ecológica no rio Tietê: uma proposta da ecologia arquetípica." Pontifícia Universidade Católica de São Paulo, 2005. https://tede2.pucsp.br/handle/handle/2105.
Full textAbstract:
Made available in DSpace on 2016-04-25T19:20:58Z (GMT). No. of bitstreams: 1
Ricardo Alvarenga Hirata.pdf: 784390 bytes, checksum: ba70bd1abf59aeafa4a45843a0978f27 (MD5)
Previous issue date: 2005-06-10Pontificia Universidade de São Paulo
This dissertation has as its objective to propose a theoretical referential of the religion sciences and the analytical psychology for studying the cultural - economical development impasse in the extent of the ecological crisis in the Tietê river, in São Paulo. This crisis took on alarming proportions in the second half of the XX century, when the river pollution reached the extension ofthree hundred and fifty kilometres and the low water quality has caused contagious diseases, disabling its use even for the electric power generation. Our hypothesis is (1) that the causes of the ecological crisis in the river Tietê isn't only in the material and objective dimension, but also has to do with the estrangement of man's relationship with the symbolic and the sacred. And that, therefore, (2) the resolution ofthis crisis should aiso include human subjectivity. To verify these hypotheses, we used theoretical and historical research of the ecological crisis in the river, as well as the religious symbolism of thé river water, and the imaginary links between the citizens from São Paulo and the river along with the history ofthe city. It also raised the current strategies that have been used tomanage the crisis. The theoretical referential that permeates the dissertation is an interface of the concept of symbolism of Ernst Cassirer's, Mircea Eliade and Carl G. Jung works. We concluded that the causes of the ecological crisis in Tietê are linked with the loss of meaning of the symbolism of the water and ofthe river, and that the strategies, to work with the same should include the cultural dimension, spiritual and psychic. It should be understood that it's necessary to consider the integration between objectivity and subjectivity, also cultural and economical development, to consider the mentioned crisis, in arder to work out proposals looking to reverse-revitalize the symbol of the river and the water, putting an end to the ecological crisis in the Tietê river
A presente dissertação tem como objetivo propor um referencial teórico das ciências da religião e da psicologia analítica para o estudo do impasse cultura desenvolvimento econômico no âmbito da crise ecológica no rio Tietê, em São Paulo. A referida crise tomou proporções alarmantes na segunda metade do século XX, quando a poluição do rio atingiu trezentos e cinqüenta quilômetros de extensão e a má qualidade da água provocava doenças infecto contagiosas, impossibilitando o seu uso até mesmo para a geração de energia elétrica. Nossa hipótese é (1) que as causas da crise ecológica no rio Tietê não se encontram apenas na dimensão material, objetiva, mas também têm a ver com o distanciamento da relação do homem com o simbólico e o sagrado. E que, portanto, (2) a resolução desta crise também deve abranger a subjetividade humana. Para constatar estas hipóteses, fizemos uso de pesquisa teórica e histórica da crise ecológica no rio, bem como do simbolismo religioso da água, do rio e do imaginário paulistano ligado ao rio ao longo da história da cidade. Levantou-se também as estratégias atuais que vêm sendo usadas para lidar com a crise. O referencial teórico que permeia a dissertação é uma interface do conceito de símbolo das obras de Ernst Cassirer, Mircea Eliade e Carl G. Jung. Concluímos que as causas da crise ecológica no Tietê estão ligadas com a perda de significado do simbolismo da água e do rio, e que as estratégias para lidar com a mesma devem incluir a dimensão cultural, espiritual e psíquica. Entendemos que é necessário considerar a integração entre objetividade e subjetividade, entre desenvolvimento cultural e econômico, para se pensar a crise mencionada, a fim de elaborar propostas que busquem re-vitalizar o símbolo do rio e da água visando o fim da crise ecológica no rio
32
Bezinelli, João. "Imago Dei: da proto-imagem ao conceito: um estudo da formação do conceito da Imago Dei nas Obras de C. G. Jung." Pontifícia Universidade Católica de São Paulo, 2007. https://tede2.pucsp.br/handle/handle/15596.
Full textAbstract:
Made available in DSpace on 2016-04-28T20:39:29Z (GMT). No. of bitstreams: 1
Joao Bezinelli.pdf: 440281 bytes, checksum: b1ceb953ea47f556598be6eb2b2b8581 (MD5)
Previous issue date: 2007-06-22The aim of this work is an understanding of C. G. Jung s concept of the Imago Dei, throughout its development, since Jung s first ideas expressed in The Zofingia Lectures in 1896, to the publication of the book Psychology of the Unconscious in 1912. The study of Jung s thought during this period of time allows the observation of the development of the concept of the unconscious and of the libido, as well as its constructive dynamics through religious symbols, which points to the epistemological need for a later concept of Self and its representation on the Imago Dei. The following of these ideas that contributed and led to the formation of the Imago Dei, demonstrates that it is, by its very nature, conceptual and necessarily paradoxical from its beginning
Este trabalho tem como objetivo apresentar uma compreensão do conceito de Imago Dei em C. G. Jung através da trajetória de sua formação, desde as suas idéias iniciais recolhidas nas palestras proferidas na Sociedade Estudantil de Zofíngia , em 1896, até a publicação do seu livro Transformações e Símbolos da Libido , em 1912. O estudo do pensamento de Jung deste período permite observar o desenvolvimento dos conceitos de inconsciente e libido bem como a dinâmica construtiva da libido através dos símbolos religiosos que apontam a necessidade epistemológica do ulterior conceito de Self e sua representação na Imago Dei. O acompanhamento dessas idéias que contribuíram e confluíram para a formação da Imago Dei demonstra também que esta é conceitual e necessariamente paradoxal desde sua origem
33
Stevens, John. "A Flower with Many Petals: Contemporary Implications of C.G. Jung and Jane Roberts." Honors in the Major Thesis, University of Central Florida, 2004. http://digital.library.ucf.edu/cdm/ref/collection/ETH/id/728.
Full textAbstract:
This item is only available in print in the UCF Libraries. If this is your Honors Thesis, you can help us make it available online for use by researchers around the world by following the instructions on the distribution consent form at http://library.ucfB.S.
Bachelors
Arts and Sciences
Liberal Studies
34
Melli, Rosana A. "Crianças com dificuldades escolares : uma abordagem terapeutica com contos de fada." [s.n.], 2001. http://repositorio.unicamp.br/jspui/handle/REPOSIP/309894.
Full textAbstract:
Orientador: Joel Sales GiglioDissertação (mestrado) - Universidade Estadual de Campinas, Faculdade de Ciências Médicas
Made available in DSpace on 2018-07-27T09:19:36Z (GMT). No. of bitstreams: 1 Melli_RosanaA_M.pdf: 60694211 bytes, checksum: e84b17657a302dd577ddf7eeca9798aa (MD5) Previous issue date: 2001
Resumo: o conto de fada tem sido usado há séculos não só como entretenimento, mas também na educação de crianças e jovens e no tratamento de certos transtornos fisicos e mentais, em diversas culturas. No âmbito da psicologia Analítica, de C.G. JUNG, os contos de fada representam uma expressão simples e pura dos conteúdos inconscientes. Como tal, são interpretados e utilizados na prática clúrica, no atendimento de crianças, jovens e adultos. Dentro desse referencia!, foram utilizados, em um ambulatório público de saúde mental, 20 contos de fada no atendimento grupal de 7 crianças, na faixa etária de 8 a 11 anos, com queixas de dificuldades de aprendizagem, associadas a outros sintomas de regressão psíquica, tais como: uso de mamadeira, baixa tolerância à ftustração, fixação nas figuras parentais, entre outros. As crianças foram avaliadas através de instrumentos formais de avaliação psicológica, nas áreas cognitiva e afetiva, antes do início do tratamento e ao encerramento deste, após um ano de atendimento. O tratamento consistiu da narrativa de contos de fada, durante 33 sessões semanais, no período de março de 1998 a março de 1999. Após as narrativas, as crianças eram solicitadas a representar plasticamente, através de diversos recursos, a parte da história de que mais gostavam, qual o personagem de que mais gostavam ou que gostariam de ser. No final do atendimento, um conto foi escolhido para ser representado teatralmente, sendo os personagens sorteados entre os participantes que apresentaram a peça aos pais, na penúltima sessão de atendimento. As representações e identificações dos participantes, durante as sessões psicoterapêuticas, foram analisadas, amplificadas e interpretadas em uma perspectiva junguiana. Os resultados das avaliações iniciais e finais são apresentados e discutidos. Quatro das crianças receberam alta clúricano encerramento do atendimento psicoterapêutico proposto e três foram orientadas a buscar prosseguimento do processo terapêutico no serviço de psicologia do ambulatório
Abstract: Fairy-tales have been used for centuries not only as entertainrnent but also in children and youngsters education and in treatment of some physical and mental disorders in many cultures. In the field of Ana1yticalPsychology of C.G. JUNG, fairy.;.talesare apure and simple expression of unconscious contents and are interpreted and used in clinical practice, supporting children, teenagers and adults. Assuming this approach, we used 20 fairy-tales in grupal attendance of seven children, from 8 to 11 years old, in a public ambulatory of mental health. These children's parents had reported complaints of learning difficulties associated with other symptoms of psychic regression, such as: the use of feeding bottle, low tolerance of frustration, fixation in parental figures, among others. They were submitted to psychological assessment of cognitive and affective areas, before and after treatment, approximately after one-year interval between pre and post-test. Treatment consisted of narratives of fairy-tales along 33 weekly sessions, in the period between march 1998 and march 1999. After narrative children were asked to represent plastically, using different resources, the most appreciated part or the fairy-tale listened, the character most appreciated or the one they would like to be. At the end of treatment, the group chose one fairy-tale to be represented dramatically, and the characters were sorted among the participants who played it for their parents at the penultimate session of treatment. The representations and identifications of the participants during therapeutical session were analyzed, amplified and interpreted in a jungian perspective. The results of initial and final assessment are presented and discussed. Four children had clinical discharge at the end of the psychotherapeutic work proposed and three of them were oriented to continue the therapeutical process at the psychology service in the ambulatory
Mestrado
Mestre em Ciências Médicas
35
Lima, Tânia Pessoa de. "O sagrado e o ritual vividos em um grupo de Danças Circulares Sagradas de Findhorn sob o enfoque de Carl G. Jung e Roy A. Rappaport." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/1929.
Full textAbstract:
Made available in DSpace on 2016-04-25T19:20:32Z (GMT). No. of bitstreams: 1
Tania Pessoa de Lima.pdf: 2676947 bytes, checksum: b1a9278774fce6fc13e279ac8cc2f601 (MD5)
Previous issue date: 2014-09-05Coordenação de Aperfeiçoamento de Pessoal de Nível Superior
The present research is aimed at reporting the testimonies of the participants of the Sacred Circle Dances of Findhorn regarding the experience of the sacred, and defines the role of this experience for the individual and for contemporary culture. Sacred Circle Dances of Findhorn is the name given to the practice of the dancing in round formation and other group dances, whether traditional or recently choreographed, which are held according to a movement started by Bernhard Wosien, with the spirit of the group work proposed by the Findhorn Foundation in Scotland, where they started, developed, and spread to many countries. In Findhorn, such dances achieved status of ritual and were focused on the experience of the sacred, although several purposes are accepted. However, studies conducted so far have not been dedicated to the basic focus, which is the path we choose to follow. The theories of Carl G. Jung and Roy R. Rappaport were used as theoretical support in what concerns the conceptions of sacred and ritual, besides taking into account some analysis on the overview of the way of being religious in contemporary times. The method used was qualitative, and data were gathered in the work field which the researcher participated. The research was performed in a group formed especially for this purpose and conducted by the researcher, in fifteen weekly meetings of two hours each. The reports were audio-recorded and transcribed. Data were organized and handled by building the technique of Lefèvre s Discourse of the Collective Subject. It was revealed that the sacred was experienced in the group studied as a process consisting of three elements. The first refers to the experience of two states of existence, that is, one that connects to the everyday life and the other to a wider order. The second deals with the experience of meeting a large body which the participants feel they are part of, as if attached to a greater being configured as an experience of comprehensive unit. The third element was present through the arrangement awareness of learning the meanings posed by living, and elaborations on their own life can be extracted from it, thus guaranteeing greater awareness. For the individual, the experience of the sacred can enable the perception of another personality, different from consciousness, with glimpses of the experience of wholeness and unity, and some relationship with the self, which are important aspects for the process of individuation. As for contemporary times, and with no necessity of joining some religion, this kind of experience can mean the removal of the sanctification or projection of the non-flexible context sacred, the replacement of the sacred in what is central and unifies humanity in the sense eternity and truth. This scenario favors the ecosystem adaptation that is essential for the continuity of human life. The Sacred Circle Dance Findhorn is related to the round formation dances from communities far from urban centers, probably born of sacred and religious elements. The operation is in connection to the characteristics of the religious way of being in contemporary times and in large cities. Practices of circle dances aimed only at numinous states, mistakenly interpreted as if sacred, would lead to the understanding that the sacred is something trivial and does not require some work of consciousness. In this manner, and packed by late modernity trends, the sacred term may be used imprecisely
O objetivo principal da presente pesquisa é revelar nos depoimentos dos participantes das Danças Circulares Sagradas de Findhorn a vivência do sagrado e situar o papel dessa vivência para o indivíduo e para a cultura contemporânea. Danças Circulares Sagradas de Findhorn é o nome dado à prática das danças de roda e outras formações de danças em grupo, sejam elas tradicionais ou coreografadas na atualidade, e que acontecem conforme o movimento iniciado por Bernhard Wosien, tendo como espírito a proposta de trabalho em grupo da Fundação Findhorn, na Escócia, onde foram lançadas e obtiveram crescimento, e a partir de onde foram difundidas para diversos países. Em Findhorn, tais danças ganharam formato ritual e foco último na vivência do sagrado, embora acolham propósitos diversos. Contudo, as pesquisas realizadas até então não se ativeram ao foco principal, caminho esse escolhido nesta pesquisa. As teorias de Carl G. Jung e de Roy R. Rappaport serviram de suporte teórico no que se refere às concepções sobre o sagrado e o ritual, além de se levar em conta algumas análises sobre o panorama relativo ao modo de ser religioso na contemporaneidade. O método utilizado foi o qualitativo, e os dados foram obtidos por meio do trabalho de campo do qual a pesquisadora participou. A pesquisa foi feita em um grupo formado para esta finalidade e conduzido pela pesquisadora, em quinze encontros semanais, de duas horas cada. Os relatos foram gravados em áudio e transcritos. Os dados foram organizados e tratados pela técnica de construção de discursos do sujeito coletivo de Lefèvre e revelaram que o sagrado foi vivido no grupo pesquisado como um processo composto por três elementos. O primeiro se refere à vivência de dois estados de existência, ou seja, um que se liga à vida cotidiana e outro a uma ordem mais ampla. O segundo trata da vivência de reunião num grande organismo do qual o participante se sente fazendo parte, como se unido a um ser maior, configurando-se como uma vivência de unidade abrangente. O terceiro elemento se fez presente pela disposição da consciência de apreender os sentidos suscitados pela vivencia, podendo extrair dela elaborações relativas à própria vida, portanto com ampliação da consciência. Para o indivíduo, essa vivência do sagrado pode possibilitar a percepção de outro centro da personalidade distinto da consciência, com vislumbres da vivência de totalidade e unidade e algum relacionamento com o self, aspectos importantes para o processo de individuação. Para a contemporaneidade e sem que seja preciso se filiar a uma religião, esse tipo de experiência pode significar a retirada da santificação ou projeção do sagrado de contextos não flexíveis, a recolocação do sagrado no que é central e que unifica a humanidade, no sentido de eternidade e de verdade. Isso favorece a adaptação ecossistêmica, fundamental para a continuidade da vida humana. A Dança Circular Sagrada de Findhorn está relacionada às danças circulares das comunidades afastadas dos centros urbanos, provavelmente carregadas de elementos sagrados e religiosos. Seu funcionamento está afinado com características do modo de ser religioso na contemporaneidade e nas grandes cidades. Quando o consumo de práticas de danças circulares tem como objetivo apenas os estados numinosos, interpretados equivocadamente como se fossem o sagrado, poder levar à compreensão de que o sagrado é algo trivial que não necessita do trabalho da consciência. Nessa situação, e embalados por tendências da modernidade tardia, o termo sagrado pode ser utilizado de modo impreciso
36
Picard, Claude. "L'analyse psychanalytique de la symbolique du Zarathoustra de Nietzsche." Thesis, Université Laval, 2007. http://www.theses.ulaval.ca/2007/24803/24803.pdf.
Full text
37
Silva, Maldonado Brian. "El inconsciente colectivo en la pintura moderna. La exaltación del "objeto" y la animalidad : aportes desde la psicología de Jung." Bachelor's thesis, Pontificia Universidad Católica del Perú, 2012. http://tesis.pucp.edu.pe/repositorio/handle/123456789/4576.
Full text
38
Sandström, Annika. "Myter bland magiker och mugglare - en studie av Harry Potter-böckerna ur C. G. Jungs perspektiv." Thesis, Malmö högskola, Institutionen för globala politiska studier (GPS), 2003. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-23312.
Full textAbstract:
Vi vuxna känner igen en hel del schablonbilder i Harry Potter-böckerna; vi har stött på namnen och företeelserna förut i myter, religion och i symbolvärlden. Men de yngre läsarna med föga eller ingen tidigare läsvana, som troligtvis aldrig har stött på ”de gamla litterära motiven” tidigare, attraheras ändå av böckerna. Frågan jag därför ställer är om de unga läsarna enbart fascineras av äventyren, spänningen och humorn i böckerna. Eller om det finns något i människans inre som tilltalas av den dolda innebörden i texterna, som förmedlas av symbolerna och myterna i berättelserna. Finns det sålunda något i vårt gemensamma undermedvetna, i enlighet med Jungs teorier och tankemodeller om bl.a. det kollektivt undermedvetna, som tillfredsställs och som därmed kan förklara varför Harry Potter-böckerna gjort sådan succé? Mitt syfte är alltså att försöka upptäcka om det finns något i Jungs sätt att beskriva det mänskliga psyket som kan appliceras på Harry Potter-böckerna och som kan klargöra varför dessa tilltalar så många. Jag kommer fram till att det tydligt framgår hur C. G. Jungs förklaringsmodeller kan tillämpas i analys av Rowlings verk. Jag finner att de arketypiska strukturerna föreligger som grundmönster i romanernas komposition och struktur. De arketypiska tolkningarna bidrar till en ökad förståelse och en fördjupad upplevelse av berättelserna om Harry Potter. Det som från början verkade vara ren underhållning för barn visade sig ha ett psykologiskt djup som har rötter till mytologi, sagor och religion. Jag ställer mig därför tveksam till om Harry Potter-böckerna i själva verket är tänkta som barn och ungdomsböcker, strukturen verkar alltför komplicerad för att så vara fallet. Jag har upptäckt att det finns likheter och samband mellan Rowlings romaner och ett flertal mytologiska och religiösa motiv. Till stor del har alltså Jungs teorier visat sig vara tillämpliga på litteratur som utkommit mycket länge efter hans död, vilket kan bekräfta hans teorier.
39
Chittock, Rae. "Through the transference keyhole and into Jung's world : crystals and compost : Jung's alchemical transference." Thesis, View thesis, 2008. http://handle.uws.edu.au:8081/1959.7/41411.
Full textAbstract:
This research investigates psychological transference through a lens constructed by Carl Gustav Jung (1875 – 1961). He links transference inextricably to alchemy. I explore his ideas of transference as a phenomenon that exists inside the analytical dyad and in the world of relationships generally. Transference is an unconscious phenomenon made evident through the way the self is experienced in the presence of another. The implication is that self and other create a field of unconscious expectations, positive and negative, loving and hateful. Contents in the self appear first in projected form onto the object/other. In the entangled relationship the two create, each has the opportunity to sort out who owns which components, and how they construct a personal world through which the wider world is viewed. Self needs the other to reveal, in projected form, contents of which the self is unaware. These components might then be recognised and reclaimed by the self which grows in scope and complexity in the process. More specifically, the research investigates its topic with the assistance of data drawn from two sources: one theoretical, one experiential. The theoretical source is a guide which is applied and critiqued. The guide is an essay published by Jung in 1946. Jung’s relatively brief essay is The Psychology of the Transference. Considered his major work on the subject of transference, it is notable in two ways: it presents transference through the metaphor and filter of alchemy; and it is organised around a series of alchemical woodcuts, from 1550, called Rosarium philosophorum. These place the sexual and erotic energies of the transference centrally within the discourse. Jung writes that only by associating his ideas with alchemical ones could he think about transference and construct a phenomenology of the unconscious process and its outcomes. The second and practical data source is my own position as a Jungian analyst in training. In this document I think about and experience transference as analysand and as person living in the world. My relationships, as analysand working with four analysts, in four analytical relationships, have formed data, experienced and thought, as has my exposure to other training analysts and the Jungian world in general. These influences operate in the essay as the bases for discussion and departure points. The thesis is an application of The Psychology of the Transference, and assumes that transference exists inside the analytical setting and outside of it. The research records my intellectual and experiential relationship with Jung’s essay as my own guide to the psychology of the transference in the way that Jung presents it, and in the way I have come to understand it for myself.
40
Cauville, Joëlle. "Féminin et fusionnel dans l'oeuvre de Jeanne Hyvrard." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28636.
Full textAbstract:
The primary consideration of this study is to show that Jeanne Hyvrard's work is "une litterature sacree" (a sacred literature). The author has chosen myths and symbolism from ancient mythology and from the Bible, and reinterprets these in order to fit feminine imagination. This reinterpretation testifies that she is undergoing an initiatory quest, which corresponds in Jungian terminology to the "individuation process".
The first chapter concerns itself with the difficulty of using a methodological system to study a work which is, by definition, against systems. A Jungian approach, revised by a feminist archetypal theory, was chosen because of its emphasis on the non-rational notion of symbol which is also stressed by the Hyvrardian "langue symbolique du marais" (the language of marshes). Also, Jeanne Hyvrard and Jung have in common an eclectic view of the world, in order to account for its wholeness
(the Hyvrardian "fusionnel"). Both share the idea that in order to establish a balance within oneself and in the world, the feminine principle has to be fully restored.
The second chapter analyzes the elementary aspect of the feminine principle, i.e., the ambivalent mother archetype, sometimes devouring, sometimes nurturing. It includes the negative images of the Gorgon (Medusa), the Moirai, the octopus, as well as the analysis of the metaphor of "engulfing" with the biblical parable of Jonas and the myth of Cronus. The positive elementary character of the Great Mother figure is illustrated by the Cretean snake and dove goddess, and the myths of Noah and Demeter. Those symbolical choices, conscious and/or unconscious,
are part of the "Collective Unconscious" and link Jeanne Hyvrard with the Universal.
The third chapter examines the dynamic aspect of the feminine principle. Here again, there is a negative element to it which leads to madness, and the problem of expressing insanity in the language of reason is raised. In its positive expression, the transformational feminine is achieved through "la langue du marais," a symbolical language, rather inclusive than exclusive. This "language" is close to the controversial notion of feminine writing, in the way it emphasizes difference rather than separation, the language of the body, and the symbol of the "spiral" to convey a new feminine way of thinking as well as writing.
In order to illustrate, symbolically, the importance of the feminine in her search for a new language, Jeanne Hyvrard has chosen three biblical stories: the parable of the fig tree (the champion of the feminine) and the vine (the plant of the patriarchal god); the myth of Abel and Cain (respectively the feminine
and the masculine principles) and the one of Genesis (with an emphasis on the irreducible character of Lilith).
Nevertheless, the ultimate goal of Jeanne Hvyrard's quest is not the feminine but the "fusionnel" (a world of fusion, of totality) which corresponds to the Jungian concept of "self".
The fourth chapter shows how similar Jungian and Hyvrardian symbolisms are, when it comes to the illustration of the self/ "fusionnel." Alchemy and its complex network of symbols (the biblical flood, "le jeu de l'oie," the Tarot) are shown to be an outstanding example of their affinity.
The conclusion underlines the fact that the "individuation process" is a lifelong adventure and in her longing for totality, Jeanne Hyvrard's next landmark stage is "la pensee-corps" (the body-mind).Arts, Faculty of
French, Hispanic, and Italian Studies, Department of
Graduate
41
Hockley, Luke James. "Detecting the myth : an application of C.G. Jung's analytical psychology to film analysis." Thesis, University of Stirling, 1988. http://hdl.handle.net/1893/2149.
Full textAbstract:
This thesis applies the analytical psychology of C. G. Jung to the study of films. The thesis is in three parts. Part One forms an introduction to the theory of analytical psychology and makes the initial links to film theory. Part Two involves the development of a model for systematically applying the theory and Part Three is a detailed analysis of one film. Part One: In Chapter One Jung's theories about conscious behaviour are explored, some initial points of contact are made with film analysis, and a variety of films are used to illustrate the relevance of the theory. Chapter Two finds areas of correspondance between Jung's theories of the unconscious and film theory. This is a bridging of what had previously been regarded as separate critical traditions. Chapter Three is a detailed analysis of Tightrope (Dir. R. Tuggle, Warner Brothers, 1984) which demonstrates the applicability of analytical psychology n the analysis of films. Part Two: Chapter Four presents more theory about the nature of archetypes, and from this a model is derived. This model enables the central tenets of analytical psychology to be used for the analysis of films. This is demonstrated in Chapter Five which is an analysis of the detective film Blade Runner (Dir. R. Scott, Columbia, 1982). Chapter Six explores the function of the symbol in film, especially how it relates to the development of the narrative and to the psychological growth of the film's central characters. Chapter Seven is the last of the theoretical chapters and indicates how the individuation process can be applied to films. The figures of the shadow and the femme fatale are regarded as having a particular generic and cultural importance. Part Three: The remaining chapters are a detailed examination of Trancers (Dir. C. Band, Lexyen Productions, 1984), in which the model established in Chapter Four is used to facilitate the analysis of the film. This reveals that beneath the visual and narrative surface of the film there exists a series of mythological and psychological structures. Ultimately the film is regarded as an expression of collective latent unconscious psychological needs.
42
Munro, Alison Mary. "Aspects of imagery in Catherine of Siena from a Jungian perspective." Thesis, Rhodes University, 2001. http://hdl.handle.net/10962/d1018216.
Full textAbstract:
This study investigates whether or nor not the imagery of Catherine of Siena can be interpreted from a Jungian perspective. It takes a lead from other studies, notably one on Teresa of Avila and Jung. Reading of medieval literature suggests that medievals applied the use of symbols and imagery in ways that are at times baffling to people of our time. Carl Jung was no stranger to imagery and symbol. In our current age with its renewed emphasis on the insights of spirituality, and to some extent its disenchantment with aspects of traditional psychology, there is room for a dialogue between the two disciplines of mysticism and psychology across a six-hundred year divide. The use of imagery, as a window to the soul, in the Christian tradition is examined. Catherine of Siena is situated within her own medieval context, one of upheaval in the church, but also an age of mysticism and spiritual/religious phenomena strange to our own time. Catherine is introduced against the background of her world and against the backdrop of the Dominican tradition. A discussion of some of her major imagery demonstrates her aim of union with God. An understanding of conscious aspects and of unconscious aspects of the self is shown as key to Jung ' s view of the psyche. Elucidation of some archetypes and a discussion of Jung's dream analysis demonstrates how Jung believed the unconscious becomes conscious, and how individuation becomes a possibility. Key Catherinian images are examined from a Jungian perspective. Catherine has relevance for the twenty first century, and we are invited to be challenged by the mysteries and truths to which her images point us.
43
Vik, Ioan. "Gottes Heil im Glück des Menschen die Vermittelbarkeit immanenter und transzendenter Vollendungsvorstellungen unter Berücksichtigung der menschlichen Sinnorientierung in der Logotherapie Viktor E. Frankls." Neuried Ars Una, 2006. http://d-nb.info/987462741/04.
Full text
44
Stewart, Richard M. (Richard Matthew). "Intellectuals and National Socialism: The Cases of Jung, Heidegger, and Fischer." Thesis, University of North Texas, 1995. https://digital.library.unt.edu/ark:/67531/metadc279245/.
Full textAbstract:
This thesis discusses three intellectuals, each from a distinct academic background, and their relationship with National Socialism. Persons covered are Carl Gustav Jung, Martin Heidegger, and Eugen Fischer. This thesis aims at discovering something common and fundamental about the intellectuals' relationship to politics as such. The relationship each had with National Socialism is evaluated with an eye to their distinct academic backgrounds. The conclusion of this thesis is that intellectuals succumb all too easily to political and cultural extremism; none of these three scholars saw themselves as National Socialists, yet each through his anti-Semitism and willingness to cooperate assisted the regime.
45
JESUINO, Filipe de Menezes. "O delírio paranóico nos sistemas de Freud e Jung: contribuições mútuas e contrastes." http://www.teses.ufc.br, 2008. http://www.repositorio.ufc.br/handle/riufc/1534.
Full textAbstract:
JESUINO, Filipe de Menezes. O delírio paranóico nos sistemas de Freud e Jung: contribuições mútuas e contrastes. 2008. 177 f. Dissertação (Mestrado em Psicologia) – Universidade Federal do Ceará, Departamento de Psicologia, Programa de Pós-Graduação em Psicologia, Fortaleza-CE, 2008.Submitted by moises gomes (celtinha_malvado@hotmail.com) on 2012-01-09T13:23:06Z No. of bitstreams: 1 2008_dis_FDMJesuino.PDF: 1435919 bytes, checksum: c6da8727bd49d90b97e333a11de701ec (MD5)
Approved for entry into archive by Maria Josineide Góis(josineide@ufc.br) on 2012-01-12T13:39:09Z (GMT) No. of bitstreams: 1 2008_dis_FDMJesuino.PDF: 1435919 bytes, checksum: c6da8727bd49d90b97e333a11de701ec (MD5)
Made available in DSpace on 2012-01-12T13:39:09Z (GMT). No. of bitstreams: 1 2008_dis_FDMJesuino.PDF: 1435919 bytes, checksum: c6da8727bd49d90b97e333a11de701ec (MD5) Previous issue date: 2008-07-10
This thesis was made on the purpose of demonstrate the fundamental contributions and contrasts between Freud’s and Jung’s theories on the problem of the paranoiac delusions. To persecute this goal we have chosen to discuss the developments of both theories individually and, in doing so, demonstrate the primary conceits that were associated with them and then, finally, distinguish the main contributions between the two psychological systems. Afterwards we have shown how those influences were made possible and by which means they came to be. The main contributions verified were the inspiration of Freud’s theory of libido to Jung’s own, the importance of Jung’s complexes theory to Freud and their mutual interest in the archaic inheritances verified in the delusions of the paranoiac patients. We have found that the differences in the context, and the inevitable presuppositions did not cripple a dialogue and some significant contributions between them. Notwithstanding, these contributions were made possible only by a recreation of the ideas according to the internal context of the system which, of course, is modified in the process.
Esta dissertação tem por objetivo demonstrar as contribuições mútuas e contrastes fundamentais entre as teorias de Freud e Jung quanto ao delírio paranóico. Para alcançar esse objetivo, decidimos abordar individualmente as teorias e, por essa via, demonstrar os principais conceitos associados a elas para, apenas então, distinguir as principais contribuições entre os dois sistemas psicológicos a respeito do delírio. Em seguida, elucidamos como essas influências foram possíveis e de que maneira elas se originaram. As principais contribuições verificadas foram: a influência da noção freudiana de libido para a teoria de Jung, a importância da teoria junguiana dos complexos para a Psicanálise freudiana e seu interesse mútuo sobre as heranças arcaicas verificadas nos delírios. Constatamos que as diferenças no contexto e os inevitáveis pressupostos não impediram o diálogo e algumas contribuições importantes entre os dois pontos de vista. Os aportes, entretanto, somente foram possíveis com a recriação das noções de acordo com o contexto interno de cada sistema que, decerto, também se modifica no processo em sentido amplo.
46
Jonker, Christine. "The self in the thought of Kierkegaard, Sartre and Jung." Thesis, Stellenbosch : Stellenbosch University, 2001. http://hdl.handle.net/10019.1/52575.
Full textAbstract:
Thesis (MA)--Stellenbosch University, 2001.ENGLISH ABSTRACT: The problem explored in this study concerns authenticity, and can be formulated as the question: 'How does one become oneself? In order to answer this query, related issues must be addressed, for example: the nature of consciousness/ self-awareness; the individual's relationship to society; the meaning of existence, and so forth. The reply's of three thinkers, Kierkegaard, Sartre and Jung, will be discussed in this investigation. They have been selected for several reasons: Each of their respective theories addresses issues that are generally pertinent in contemporary society, such as: the alienation and dissociation of individuals from each other and themselves through mass-mindedness and the impersonal nature of state and religious institutions; the anxiety that many experience due to, firstly, a lack of confidence in the abovementioned institutions and, secondly, a loss of trust in existing (political, religious, moral, social) life-strategies, because these often fail to give a convincing sense of meaning and purpose to life. Each of the three thinkers places the 'self at the center of their philosophy, and addresses many similar themes which share between them a family resemblance that admits of comparison. The theories are presented in an order that · allows for a dialectical approach to the problem of self: Kierkegaard's fundamentally Christian theory is presented as thesis, and Sartre's atheistic position as anti-thesis. Jung's theory of the psyche is presented as synthesis, because it is antimetaphysical, but nevertheless claims to prove empirically that a convincing religious/ spiritual experience is the key ingredient for authenticity. The outcome of the enquiry will show that the three thinkers point from different directions towards the same basic conceptualization of the 'self: The self is both a project and a goal or, to put it differently, a journey and a destination, the goal/destination being the synthesis of the various disparate and conflicting elements that influence or make up the personality. The study as a whole echoes the three individual approaches in describing the condition of modem man as a malady or sickness, which is the lack of authenticity, of which the symptoms are falsehood, anxiety, alienation, crippled relationships, lack of responsibility and adaptibility, and perhaps, on a larger scale, issues such as social/ political injustice and conflict. The cure for this malady is an enhancement of consciousness/ awareness that is known as 'the self. The self is seen as a 'becoming' and a choice, a dynamic synthesis, something which is not given and cannot be taken for granted, but must be actively striven for. The study outlines and explores the nature and value of such a project towards the self.
AFRIKAANSE OPSOMMING: Hierdie studie beskou die probleem van outentisiteit, wat as die vraag, 'Hoe word ek myself?', gestel kan word. Om hierdie vraag te beantwoord, moet verdere kwessies, soos byvoorbeeld die aard van (self)bewussyn, die verhouding waarin die indivudu tot die samelewing staan, en die betekenis van 'bestaan' ( eksistensie ), ook aangespreek word. Die voorstelle van drie denkers, Kierkegaard, Sartre and Jung, word bespreek in hierdie tesis. Die drie is vir verskeie redes uitgesoek: Elkeen van hulle spreek pertinente kwessies rondom die modeme samelewing aan, byvoorbeeld: individue se vervreemding en verwydering van hulself en ander weens die massa-mentaliteit en onpersoonlike aard van staats- en godsdienstige instellings; die angs en spanning wat baie ervaar as gevolg van 'n gebrek aan vertroue in bogenoemde instellings, asook 'n gebrekkige geloof in bestaande (politiese, godsdienstige, more le, so si ale) lewensstrategiee wat nie meer daarin slaag om sin of rede aan die lewe te gee nie. Elkeen van die drie denkers plaas die 'self sentraal tot hulle filosofie, en spreek temas aan wat onderling familie-ooreenkomste vertoon, en daarom onderlinge vergelyking toelaat. Die teoriee word aangebied in 'n volgorde wat 'n dialekti~se aanslag tot die probleem moontlik maak: Kierkegaard se Christelike teorie word as tese aangebied, en Sartre se ateistiese posisie as anti-tese. Jung se teorie van die psige word as sintese voorgehou, want, alhoewel dit geen metafisiese aansprake maak nie, beskou dit 'n oortuigende religieuse/ geestelike ervaring as die hoofbestandeel vir outentisiteit. Die gevolgtrekking van die ondersoek sal wys dat die drie denkers vanuit verskillende rigtings na dieselfde konsepsie van die 'self wys: Die self is sowel 'n projek as 'n doel, of, anders gestel, 'n reis en 'n bestemming. Die doel/ bestemming is 'n sintese van die verskillende, onderling botsend~ elemente waaruit die self bestaan en waardeur dit beinvloed word. Die studie in geheel volg die voorbeeld van die drie denkers deur die modeme mens se 'toestand' as 'n soort siekte te beskryf. Die simptome van hierdie siekte, of gebrek aan outentisiteit, is valsheid, angs, vervreemding, gebrekkige verhoudings, die afwesigheid van persoonlike verantwoordelikheid en aanpasbaarheid, en ook miskien kwessies soos sosiale en politiese onreg en konflik. Die remedie vir so 'n siekte is die 'self: 'n verheldering en intensifisering van bewussyn, wat gesien kan word as 'n 'wording' en 'n keuse, 'n dinamiese sintese, iets wat nie as voor-die-hand-liggend beskou kan word nie, maar wat aktief nagestreef moet word. Hierdie studie ondersoek die aard en waarde van so 'n projek gerig op die self
47
Welman, Mark. "Death and gnosis: archetypal dream imagery in terminal illness." Thesis, Rhodes University, 1996. http://hdl.handle.net/10962/d1002593.
Full textAbstract:
The central aim of this study was to explore the meaning of death as both a literal and an imaginative reality, and to elucidate the fundamental tensions between these meanings of death in modern existence. Recognition was given to the need for a poetic rather than a scientific approach to thanatology, and an epistemological foundation for a poetics of death was sought in the tradition of gnosis. Theoretically, the study was grounded in the analytical psychology of C.G. Jung. It was argued that despite Jung's erratic allegiance to a Cartesian ontology and epistemology, his approach to death was nevertheless fundamentally poetic. The poetic parameters of death and dying were explored in the context of Jung's understanding of the dialectical tension between the ego and the self, and it was concluded that while death represents an opening to the imaginative possibilities of existence, these potentialities can come to the fore only when there is a corresponding willingness to die. In these terms, it was concluded that the tension between life and death forms a pivotal dynamic of human existence. These considerations led to the Question of whether the poetic parameters of death and dying are applicable to the encounter with death as a concrete actuality. It was hypothesised that the approach of death would be met at two levels of reality, that of the ego and that of the self. The expectation was that while death would be seen as a literal ending from the perspective of the former, it may represent the fulfilment of Being from the viewpoint of the self. It was also assumed that the tension between these images of death would be mediated by way of archetypal symbols, which represent the bearers of gnosis in modern culture. To address these issues at an empirical level, a hermeneutically grounded thematic analysis of 108 dreams reported by dying persons was undertaken. Twenty initial themes emerged from the data. Each of these themes was in turn elucidated by way of Jung's method of amplification. This exercise yielded five concise themes, these being (a) death, (b) transformation, (c) the self (d) the Feminine, and (e) the Masculine. It was concluded that dreams manifesting during the dying process reveal a fundamental tension between literal and metaphoric possibilities of death. Dream symbols were also found to mediate between this tension, and to orchestrate the individuation process. It was concluded that in the context of dying, dreams may reflect and facilitate the emergence of a meaningful gnosis of death. The clinical implications of these findings were onsidered, and indications for further research were provided.
48
Hunt, John V. "A phenomenological study of the dream-ego in Jungian practice." Thesis, View thesis, 2008. http://handle.uws.edu.au:8081/1959.7/32090.
Full textAbstract:
This study is textual in its resource rather than empirical, and is applied to the experiential nature of the dream-ego. It is conceptual in its application, and its domain of inquiry is focussed on redescribing and reinterpreting the Jungian literature in order to further inform the understanding of the role of the dream-ego in analytical psychological practice. The major underlying assumption which forms the primary foundation for this study is that ‘mind is the subjective experience of brain’ and this statement serves the purpose of positioning the study as being anchored in biological science but not biological in scope. The statement also implies there is no conflict in the conclusions of neurobiological studies and phenomenological studies and positions these realms as correlates of each other. The subjective experience of brain is the realm in which our lives are lived and in which all our perceptions, ideas and feelings are experienced and so the phenomenological approach of the study is a consequence of that fact. The focus is on the dream-ego itself, using a selection of Jung’s own recorded dreams as vehicles to support, describe and reinterpret concepts from the literature in order to elucidate the dream-ego’s function in psychological health.
If the dreaming state were exclusively an innocuous epiphenomenon of neurological processes with no experiential function, then it would be expected that the images generated would be quarantined from consciousness entirely, for reasons of psychic stability and hence then cease to be images, but the commonality and regularity of the dream-ego experience indicates an evolved psychic phenomenon with a definite relationship to the waking-ego.
The remarkable images and associations experienced in dreams are expressions of the psyche’s uncompromising experiential authenticity and although these dream experiences may be profoundly complex, the dream-ego is seen to have an underlying naivety whose nature is captured by the title of Charles Rycroft’s (1981) book “The Innocence of Dreams”.
When the dream-ego is contrasted to the waking-ego it becomes clear that the major difference is in this ‘innocence’ which is a consequence of the attenuation of rationality and volition for the dream-ego. This weaker rationality and volition prevents the dream-ego from talking or walking its way out of confrontation with unconscious content which manifests before it. The dream-ego experience is based on feelings and emotions which were the original reasons and criteria driving the censorship of the ‘feeling toned complexes’, as Jung describes them. The experience of unconscious material by the vulnerable dream-ego and the subsequent transfer to the waking-ego provides the option for the waking-ego to ‘reconsider’ or to make decisions based on the authentic feelings of the psyche. The fact that mammals exhibit REM sleep, and the strong case for mammals dreaming during that period, complicates the understanding of human dream function. In non dreaming sleep the ego is annihilated but is underwritten by the neural networks which constitute the ego when ‘active����. Since neural networks are known to atrophy with disuse, the sequestered ego is at risk of loss of fidelity on manifestation, and therefore may mismatch the environmental context. The study presents the dreaming state as the periodic partial activation of the ����neural ego���� to prevent atrophy and to maintain ego retrieval fidelity. This concept has applicability also to the animal case, since they must maintain their behavioural fluency and environmental congruence. Once the evolved dreaming state is established in mammals it may be subject to further evolutionary possibilities and subtleties in the human case. A consequence of this study is the presentation of the dream-ego as the partial arousal of the waking-ego, rather than the normal wording of the dream-ego as the half asleep waking-ego, since the dream-ego is seen as the psyche rehearsing its ego. The defining phenomenology of the dream-ego is found in its vulnerability to the feelings and emotions of the psyche, but paradoxically this vulnerability is its strength in its role as the feeling nexus between the unconscious and conscious mind.
The waking-ego which may misconstrue its role in the psyche’s scheme of things and become aloof in its mentations believing all problems are intellectual, has the innocence of the dream-ego experience as its lifeline to the psyche’s authenticity. It is the intent of this study to contribute to the understanding of the role of the dream-ego experience in therapeutic practice, and placing the dream-ego as the protagonist of the study, to be attentive to the power of its innocence.
49
Reisdorfer, Ulianov. "Ciencia, estetica, e mistica : modelos na psicologia analitica." [s.n.], 2009. http://repositorio.unicamp.br/jspui/handle/REPOSIP/280144.
Full textAbstract:
Orientador: Amneris Angela MaroniTese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas
Made available in DSpace on 2018-08-13T03:13:37Z (GMT). No. of bitstreams: 1 Reisdorfer_Ulianov_D.pdf: 1253557 bytes, checksum: c46a228570afff2ae7d613441dd01712 (MD5) Previous issue date: 2009
Resumo: Esta Tese pretende analisar a psicologia junguiana sob a ótica dos modelos epistemológicos de Bion. É possível identificar na psicologia junguiana o desenvolvimento de pelo menos três modelos epistemológicos análogos aos modelos bionianos: modelo científico, modelo estético-artístico e modelo místico-religioso. A aproximação entre os modelos bionianos e os modelos junguianos pode ser realizada por meio da análise do perspectivismo junguiano e de suas conseqüências em relação a uma abordagem científica de caráter generalizador e nivelador. Na origem da construção de diversos modelos estaria, em ambos, o caráter inacessível e desconhecido do inconsciente, portador de um excesso de sentido que ultrapassaria as diversas formas de abordá-lo
Abstract: This Thesis intends to analyze the junguian psychology under the optics of the Bion's epistemological models. It is possible to identify in the junguian psychology the development of at least three epistemological models similar to the bionian models: scientific model, aesthetic-artistic model and mystic-religious model. The approximation between the bionian models and the junguian models can be accomplished through the analysis of the junguian perspectivism and of their consequences in relation to a scientific approach of generalizing and leveling character. In the origin of the construction of several models it would be, in both, the inaccessible and unknown character of the unconscious, bearer of a meaning excess that would exceed the several forms of approaching it
Doutorado
Doutor em Ciências Sociais
50
Boucher, Micheline. "L'art et la recherche du sens." Thesis, Université Laval, 2006. http://www.theses.ulaval.ca/2006/23735/23735.pdf.
Full text